Anti-Iranian sentiment

A man holding a sign during a protest of the Iranian hostage crisis in Washington, D.C. in 1979. The sign reads "deport all Iranians" and "get the hell out of my country". The back of the sign states "Release all Americans now"

Anti-Iranian sentiments (ایرانی ستیزی also ایران ستیزی) are feelings of hostility, hatred, or prejudice against Iran, its citizens, or the Persian people.

Definitions and usage

Prior to 1935, "Iran" was called "Persia" by Western countries, and "Iranians" referred to as "Persians" (as for example the Safavid Azeris were referred to as "Persian").

Hence the article inclusively treats "Persia" and "Iran" as one before 1935, but refers to the political nation-state, after 1935. It also refers to the nomenclature Ajam, which was primarily used to refer to this group, by Arabs as discussed further below.

For a more lengthy discussion on the particular ethnic groups, see the articles Anti-Arabism and Anti-Turkism.

Usage

The terms "Iranianism" and "Anti-Iranianism" today are used both in politics, and in the context of social, historical, and political sciences. For example, Professor Nasser Hadian, a political scientist at the University of Tehran testified at a United States Senate committee hearing that:

"A reward structure has been established in the United States, which supports anti-Iranianism, irrespective of merit. Anti-Iranianism is cost free; yet calling for dialogue can be costly."

Thus in modern times, the term has taken new forms with the unfolding of contemptious events and conflicts in the region. As Vali Nasr has pointed out, in the Arab world, the terms "Anti-Iranianism" and "Anti-Shiism" have gone hand in hand. According to Arshin Adib-Moghaddam, "Anti-Iranianism" was especially pronounced nowhere more than in Saddam Hussein's Iraq "where anti-Iranianism (next to anti-imperialism and anti-Semitism) became a central ideological pillar of the Ba'thist state."

Regardless, the term "Anti-Iranianism" (and its antonym "Iranianism") continues to be used by the media and academic sources in multiple languages. As Kaveh Farrokh states: "the impulse of anti-Iranianism has taken root in the mass media". More examples:

In early times

The Greeks and Romans

The term "barbarian" was used by the Greeks to refer to those that were "not Greek". Initially, they did not despise alien cultures. In fact, they were aware of the greater antiquity of the much more developed civilizations of Egypt, the Levant and Mesopotamia and Persia from whom they borrowed extensively.

A change however occurred in the connotations of the word after the Greco-Persian Wars in the first half of the 5th century BC. Here a hasty coalition of Greeks defended against a vast Persian empire. Indeed in the Greek of this period 'barbarian' is often used expressly to mean Persian. The ancient Greeks began to see themselves as superior militarily and politically. A stereotype developed in which Greeks live as free men in city-states where politics are a communal possession, whereas among the barbarians everyone beneath the Great King is no better than his slave. This marks the birth of the cultural view termed "orientalism".

In spite of this all, such Greek connotations (also shared by their successors the Romans), were not perceived by the Persians at all. The Greeks, save for Alexander, were never able to amass an invasion of Persia on any grand scale, whilst the Persian campaigns in the Mediterranean were merely matters of foreign policy for the royal house and army that hardly if ever involved the common Persian-folk directly.

By pan-Turkists

Pan-Turkists and their supporters are active in the area of history revisionism, especially when it comes to the history of Iran. See Dr. Kaveh Farrokh's article on pan-Turkist revisions and attacks against Iran. They are also involved in creating civil unrest in Iranian Azerbaijan.

Iran's Minister of Culture Hossein Saffar Harandi has called the disrespect to the Persian Shahnameh by some Pan-Turkists, as the "introduction to Anti-Iranianism".

By Arabs

File:Memri persian hater.JPG

A heated talk show discussion between Mish'an al-Juburi, a pro-Saddam Sunni Arab, calling Saddam "your master", attacking and accusing Sadeq Al-Musawi, a Shi'a Iraqi journalist, of being a "Persian". See video footage:

Anti-Ajam sentiments (عجم ستیزی) also (ایرانی ستیزی) is a phenomenon that first rose among victorious Arabs during the Islamic Conquest of Persia, in particular the Umayyid era. It also surfaced once again during the 20th century when Gamal Abdel Nasser championed Pan-Arab nationalist views as a political tool.

Anti-Iranianism among Arabs is not a universal phenomenon, but still exists in many parts of the Arab world. Many of today's Arabs virulently oppose Arab chauvinism. These include Samir el-Khalil as well the late George Hourani. Samir el-Khalil has attacked pan-Arab chauvinism and has reminded Arabs of the legacy of Persia in their culture as well as in Islam. Khalil was for years a hunted man by the Saddam Hussein regime. The late Arab scholar, George Hourani, not only appreciated the Iranians for their role in helping the Arabs form their civilization, but was rigorous against politically motivated attempts to re-name the Persian Gulf as the "Arab Gulf". And Richard Nelson Frye regarding this matter unequivocally stated that:

"Arabs no longer understand the role of Iran and the Persian language in the formation of Islamic culture. Perhaps they wish to forget the past, but in so doing they remove the bases of their own spiritual, moral and cultural being…without the heritage of the past and a healthy respect for it…there is little chance for stability and proper growth."

Many Arabs disregard the anti-non Arab sentiments exhibited by some. And many Iraqis have even dismantled Saddam's anti-Iran propaganda props from their streets and monuments after the US invasion - this was done in order to destroy Saddam's legacy of hate against Iran.

The anti-Iranianism exhibited by the Arabs has varying degrees and can be investigated from several different angles that will now follow.

"Ajam"

According to Encyclopedia Iranica, the word "ajam", in Arabic "is applied especially to Persians" and means "to mumble, and speak indistinctly", which is the opposite of the meaning of speaking "chaste and correct Arabic language."

"The distinction of Arab and Ajam is already discernible in pre- and early Islamic literature Cf. the Ajam Temtemī ("stuttering barbarian")." (also mentioned in )

"In general, ajam was a pejorative term, used by Arabs conscious of their social and political superiority, in early Islam."

Dehkhoda Dictionary also verifies this, stating the meaning as "one who mumbles" (کند زبانان). For another detailed discourse on this subject see:

• Ignaz Goldziher, 'Arab und 'Agam. Muhammedanische Studien I. Halle. 1889-1890. I p.101. tr. London 1967-1971, I, p.98 C. E. Bosworth.

Anti-Iranianism in early Islam

By sources

Patrick Clawson states that "The Iranians chafed under Umayyid rule. The Umayyids rose from traditional Arab aristocracy. They tended to marry other Arabs, creating an ethnic stratification that discriminated against Iranians. Even as Arabs adopted traditional Iranian bureaucracy, Arab tribalism disadvantaged Iranians." Contemporary Islamist thinker Morteza Motahhari writes:

"If we pay a little attention to the prejudice and discrimination practised by some of the caliphs with regard to their attitude towards their Arab and non-Arab subjects and to Ali ibn Abi Talib's defence of the criteria of Islamic equality and impartiality concerning Arabs and non-Arabs, the truth of the matter will become completely clear."[12]

Contrary to popular perception, conversion to Islam was discouraged, if not actually forbidden for Iranians, in the days of early Islam. The caliph Umar ibn al-Khattab in fact sought to restrict conversions to Islam only to Arabs. One tradition for example claims that he stopped the victorious Arabs from invading the Iranian plateau after the battle of Jalula' because he did not wish to see Persians converted to Islam. See:

The conquest of Persia and beyond was thus seemingly intended to raise new revenues, and the native population naturally did not appreciate this exploitation. Many Arab Muslims believed that Iranian converts should not clothe themselves as Arabs, among many other forms discrimination that existed.

The inhumane treatment of Iranians by the victorious Arab forces are also documented. See:

Mu'awiyah, in a famous letter addressed to Ziyad ibn Abih, the then governor of Iraq, wrote:

Be watchful of Iranian Muslims and never treat them as equals of Arabs. Arabs have a right to take in marriage their women, but they have no right to marry Arab women. Arabs are entitled to inherit their legacy, but they cannot inherit from an Arab. As far as possible they are to be given lesser pensions and lowly jobs. In the presence of an Arab a non-Arab shall not lead the congregation prayer, nor they are to be allowed to stand in the first row of prayer, nor to be entrusted with the job of guarding the frontiers or the post of a qadi.[13]

Mistreatment of Persians and other non-Arabs during early Islam is well documented. To begin with, the Umayyids did not recognize equal rights of a Mawali, and believed that only "pure Arab blood" was worthy of ruling. Neither did they make any effort to mend relations with the Mawali after making declarations like:

"We blessed you with the sword (referring to the conquests) and dragged you into heaven by chains of our religion. This by itself is enough for you to understand that we are superior to you."

Many similar norms have been reported in various sources:

"The Mawali were not allowed to lead the prayers or receive booty even if they had participated in battles and distinguished themselves. They were not allowed to ride horses, marry into Arab families, or administer governmental or religious affairs. Even the offspring of mixed marriages were not exempt. The Mawali did not have the right to walk alongside an Arab; if a Mawali met an Arab carrying a load, he had to carry that load to the Arab's home without expecting any payment. If a Mawali were riding a horse and saw an Arab, he had to dismount and allow the Arab to ride instead. In fact, he had to take the Arab to his destination. Furthermore, the Mawali did not have the right to marry their daughters without prior permission from their Arab masters. Even in death rituals, there was a distinction. As a rule, Arabs did not participate in funerals held for the Mawali and the Mawali were not allowed to perform funeral prayers for a deceased Arab."[14]

The Umayyid Arabs are even reported to have prevented the Mawali from having surnames, as an Arab was only considered worthy of a surname. They were required to pay taxes for not being an Arab:

"During the early centuries of Islam when the Islamic empire was really an 'Arab kingdom', the Iranians, Central Asians and other non-Arab peoples who had converted to Islam in growing numbers as mawali, or 'clients' of an Arab lord or clan, had in practice acquired an inferior socio-economic and racial status compared to Arab Muslims, though the mawali themselves fared better than the empire's non-Muslim subjects, the ahl al-dhimma ('people of the book'). The mawali, for instance, paid special taxes, often similar to the jizya (poll tax) and the kharaj (land tax) levied on the Zoroastrians and other non-Muslim subjects, taxes which were never paid by the Arab Muslims."[15]

Toponymical anti-Iranianism

Arabs also started a wave of changing the Persian toponyms into Arabic, to mention a few:

• The Persian capital Ctesiphon received the Arabic name "al-Mada'in" (The cities).
• The Persian name of the city of Nokard in Iraq was translated into Arabic as al-Haditha.
• Budh-Aadashir was doped Mausil.
• Suristan became Kufa.
• Shahrban became Miqdadiya.
• The city of Anbar became Falluja
• Arvandrud became Shatt al-Arab.
• Asheb became Imadiyya.

etc. As a result much of the Persian toponyms of Mesopotamia is wiped off the map today.

Source: محمدی ملایری، محمد: فرهنگ ایران در دوران انتقال از عصر ساسانی به عصر اسلامی، جلد دوم: دل ایرانشهر، تهران، انتشارات توس 1375.: Mohammadi Malayeri, M.: Del-e Iranshahr, vol. II, Tehran 1375 Hs.)

References in Persian literature

Zarrinkoub presents a lengthy discussion on the large flux and influence of the victorious Arabs on the literature, language, culture, and society of Persia during the two centuries following the Islamic conquest of Iran in his book "Two Centuries of Silence".

As an example, he recounts the following from the writings of a Zoroastrian referring to the calamities of his time:

که رود و بگوید به هندوان
"Who will go and tell the Indians
که ما چه دیدیم از دست تازیان
what misfortune these Arabs have brought upon us?
(Note: After the conquest, the Zoroastrian community of Persia largely fled to India as a result of the intolerances against them, forming what later became known as India's famous Parsi community.)
با یک گروه دین خویش پراکندند و برفت
They came and brought their faith upon us,
شاهنشاهی ما به سبب ایشان
they came and brought death to our kingdom
نه به هنر نه به مردی بلکه به افسوس و ریشخند
Not by genuine effort, nor by fortitude and forthright, but by mockery and transgression.
بستدند به ستم از مردمان
They took away by force from the people,
زن وخواسته شیرین, باغ و بوستان
women and sweet desires, gardens and property.
جزیه بر نهادند و پخش کردند بر سران
A tax levied on us they did.
بنگر تا چه بدی در افکند این دروغ به کیهان
Look at what evil this calamity brought the world,
که نیست بدتر از آن چیزی به جهان
For nothing worse than it has this world seen yet."

Persian language suppressed

After the Islamic conquest of the Persian Empire, during the reign of the Ummayad dynasty, the Arab conquerors imposed Arabic as the primary language of the subject peoples throughout their empire. Hajjāj ibn Yusuf, who was not happy with the prevalence of the Persian language in the divan, ordered the official language of the conquered lands to be replaced by Arabic, sometimes by force.

In Biruni's From The Remaining Signs of Past Centuries (الآثار الباقية عن القرون الخالية), for example it is written:

وقتی قتبیه بن مسلم سردار حجاج، بار دوم بخوارزم رفت و آن را باز گشود هرکس را که خط خوارزمی می نوشت و از تاریخ و علوم و اخبار گذشته آگاهی داشت از دم تیغ بی دریغ درگذاشت و موبدان و هیربدان قوم را یکسر هلاک نمود و کتابهاشان همه بسوزانید و تباه کرد تا آنکه رفته رفته مردم امی ماندند و از خط و کتابت بی بهره گشتند و اخبار آنها اکثر فراموش شد و از میان رفت

"When Qutaibah bin Muslim under the command of Al-Hajjaj bin Yousef was sent to Khwarazmia with a military expedition and conquered it for the second time, he swiftly killed whomwever wrote the Khwarazmian native language that knew of the Khwarazmian heritage, history, and culture. He then killed all their Zoroastrian priests and burned and wasted their books, until gradually the illiterate only remained, who knew nothing of writing, and hence their history was mostly forgotten."

It is difficult to imagine the Arabs not implementing anti-Persian policies in light of such events, writes Zarrinkoub in his famous Two Centuries of Silence , where he exclusively writes of this topic. Reports of Persian speakers being tortured are also given in .

Ali and Iranians

Predominantly Shia Iran has always exhibited a sympathetic side for Ali and his progeny. Even when Persia was largely Sunni, this was still evident as can be seen from the writings remaining from that era. Rumi for example, praises Ali (in a section entitled "Learn from Ali"), which recounts Ali ibn Abi Talib's explanation as to why he declined to kill someone who had spit in his face as Ali was defeating him in battle. Persian literature in praise of Ali's progeny is quite ubiquitous and abundant. These all stem from numerous traditions regarding Ali's favor of Persians being as equals to Arabs.

In Bihar ul Anwar (vol.9, bab 124), a tradition quoted from Usul al-Kafi reads:

"One day a group of the Mawali (Iranian clients of Arab tribes) came to Amir al-Mu'minin 'Ali and complained about the conduct of the Arabs. Tbey said to him that the Messenger of God did not make any distinction between Arabs and non-Arabs in the disbursement of public funds (bayt ul-mal) or in the matter of marriage. They added that the Prophet distributed public funds equally among Muslims and let Salman, Bilal and Suhayb marry Arab women, but today Arabs discriminated between themselves and us. 'Ali went to the Arabs and discussed the matter with them, but it was to no avail. The Arabs shouted, "It is quite impossible! Impossible! "'All, annoyed and angered by this turn of affairs, returned to the Mawali and told them with utmost regret, "They are not prepared to treat you equally and as Muslims enjoying equal rights. I advise you to go into trade and God will make you prosper."

Several sources speak of a dispute arising between an Arab and an Iranian woman. Referring the case to Ali for arbitration, Ali reportedly did not allow any discrimination between the two to take place. His judgement thus invited the protest of the Arab woman. Thereupon, Ali replied: "In the Quran, I did not find the progeny of Ishmael (the Arabs) to be any higher than the Iranians."

Again, Ali was once reciting a sermon in the city of Kufah, when Ash'as ibn Qays, a commander in the Arab army protested: "Amir-al-Momeneen! These Iranians are excelling the Arabs right in front of your eyes, and you are doing nothing about it!" He then roared: "I, will show them who the Arabs are!"

Ali immediately retorted: "While fat Arabs rest in soft beds, the Iranians work hard on the hottest days to please God with their efforts. And what do these Arabs want from me? To ostracize the Iranians and become an oppressor! I swear by the God that splits the nucleus and creates Man, I heard the prophet once say: Just as you strike the Iranians with your swords in the name of Islam, so will the Iranians one day strike you back the same way, for Islam."

When the Sassanid city of Anbar fell to the forces of Mu'awiyeh, news reached Ali that the city had been sacked and plundered spilling much innocent blood. Ali gathered all the people of Kufah to the mosque, and gave a fiery sermon. After describing the massacre, he said: "If somebody, hearing this news now faints and dies of grief, I fully approve of it!" It is from here that Ali is said to have had more sympathy for Iranians while Omar highly resented them.

The following traditions are also recorded in Safinat al-Bihar :

Mughirah, comparing Ali with 'Umar, always used to say, " 'Ali showed greater consideration and kindness to the Mawali, while 'Umar, on the contrary, did not like them."

A man came to Ja'far al-Sadiq and said, "People say that one who is neither a pure Arab nor a pure mawla is of base origin." The Imam asked him, "What do you mean by 'pure mawla'?" The man replied, "It is a person whose parents were slaves earlier." The Imam asked again, "What is the merit in being a pure mawla?" The man answered, "That is because the Prophet said that a people's mawla is from themselves. Therefore, a pure mawla of Arabs is like Arabs. Hence the man of merit is one who is either a pure Arab or a pure mawla associated with Arabs." The Imam replied, "Haven't you heard that the Prophet declared that he was the wali (guardian) of those who have no wali? Didn't he also say, 'I am the wali of every Muslim, whether he be Arab or non-Arab'? And doesn't a person whose wali is the Prophet therefore belong to the Prophet?" He then added: "Of these two which is superior: the one who is related to the Prophet and is from him or the one related to a boorish Arab who urinates over his feet?" Then he said: "One who embraces Islam out of his free choice, willingly is far more superior to him who has embraced Islam due to fear. These hypocritical Arabs were converted to Islam because of fear, while the Iranians came to the fold of Islam willingly and with pleasure.

However, the viewpoint that Ali has always "loved" Iran has been disputed. There is evidence that these claims have been exaggerated to increase sympathy and loyalty for the Shia faith, instigated by the modern clercial institution of Iran. In addition, Al-Tabari's accounts are blantantly contradictory. Al-Tabari records that when the citizens of Pars and Kerman revolted, Ali sent in a large army by the name of "Ziyad" to put down the revolt of the "accursed Iranians".

Modern times

It was in Baghdad where the first Arab nationalists, mainly of Palestinian and Syrian descent, formed the basis of their overall philosophies. Prominent among them were individuals such as Mohammad Amin al-Husayni (the Mufti of Jerusalem), and Syrian nationalists such as Shukri al-Quwatli and Jamil Mardam. Satia Al-Husri, who served as advisor to the Ministry of Education; and later Director General of Education, and Dean of the College of Law was particularly instrumental in shaping the Iraqi educational system. Other prominent Pan-Arabists were Michel Aflaq,Khairallah Talfah, as well as Sati' al-Husri, Salah al-Din al-Bitar, Zaki al-Arsuzi, and Sami Shwkat (brother of Naji Shawkat). These individuals formed the nucleus and genesis of true pan-Arabism, and unfortunately, ushered in the basis of anti-Iranian thinking in mainstream Arab education and mass media.

Anti-Persian thinking can be seen in the legacy of Satia Al-Husri.[16] Of special interest is one of Husri's works entitled "Iranian Teachers who caused Us (Arabs) Big Problems". His campaigns against schools suspected of being positive towards Persia are well documented. One dramatic example is found in the 1920s when the Iraqi Ministry of Education ordered Husri to appoint Muhammad Al-Jawahiri as a teacher in a Baghdad school. A short excerpt of Husri's interview with the teacher is revealing ():

"Husri: First, I want to know your nationality.

Jawahiri: I am an Iranian.

Husri: In that case we cannot appoint you."
[17]

Husri was eventually overruled by the Iraqi ministry and Jawahiri was appointed instead. Jawahiri was in fact an Arab. Yet like many Arabs of his day and the present, Jawahiri saw no reason to follow Husri's bigoted anti-Iranian racialism. (see source)

It is known that Saddam Hussein Al Majid Al Tikriti forced out thousands of people of Persian origin from Iraq in the 1970s, after having been accused of being spies for Iran and Israel. Today, many of them live in Iran.

The Iran-Iraq war

File:Hands of victory.JPG

Hands of Victory gates. 5000 helmets of killed Iranian soldiers lie at the base of two hands holding Arabic swords reminiscent of the Battle of al-Qādisiyyah.

Early on in his carerr, Saddam Hussein and pan-Arab ideologues targeted the Arabs of southwest Iran in an endeavour to have them separate and join “the Arab nation”. Saddam made no effort to conceal Arab Nationalism his war against Iran (which he called "the second Battle of al-Qādisiyyah). An intense campaign of propaganda during his reign meant that many school children were taught that Iran provoked Iraq into invading and that the invasion was fully justified. Saddām on numerous occasions alluded to the Islamic conquest of Iran in propagating his anti-Persian position against Iran. For example, on 02 April 1980, a half-year before the outbreak of the war, in a visit by Saddām to al-Mustansiriyyah University in Baghdad, drawing parallels to the 7th-Century defeat of Persia in the Battle of al-Qādisiyyah he announced:

"In your name, brothers, and on behalf of the Iraqis and Arabs everywhere we tell those [Persian] cowards and dwarfs who try to avenge Al-Qadisiyah that the spirit of Al-Qadisiyah as well as the blood and honor of the people of Al-Qadisiyah who carried the message on their spearheads are greater than their attempts."

Saddam also accused Iranians of "murdering the second (Umar), third (Uthman), and fourth (Ali) Caliphs of Islam", invading the three islands of Abu Musa and Greater and Lesser Tunbs in the "Arabic Gulf", and attempting to destroy the Arabic language and civilization.

Saddam was ideologically backed by his Arab brethren. King Khalid of Saudi Arabia for example wrote to Saddam to "crush these stupid Iranians" (این ایرانیهای احمق را له کنید) as Saddam pushed on with the invasion of Iranian territory.[18] It has often been claimed that Iraq recruited non-Iraqi Arabs during the war to balance the far superior number of Iranian forces on the ground.

In December 2006, Sadam Hussein said he would take responsibility "with honour" for any attacks on Iran using conventional or chemical weapons during the 1980-1988 war but he took issue with charges he ordered attacks on Iraqis.

On the execution day, Saddam Hussein said: "I spent my whole life fighting the infidels and the intruders [...] I destroyed the invaders and the Persians". He also stressed that the Iraqis should fight the Americans and the Persians. Mowaffak al Rubiae, Iraq's National Security adviser, who was a witness to Saddam's execution described Saddam as repeatedly shouting "down with Persians."

The Persian Gulf dispute

Main article: Persian Gulf naming dispute

Starting 1960s, following Charles Belgrave who first coined the phrase [19], some Arab states started referring to Persian Gulf as the "Arabian Gulf". However, in 1952, after the confiscation of British Petroleum properties by the Iranian government, the title "Arabian Gulf" was also suggested by BP. Roderic Owen (a British representative in the then colonialized Emirates) for the first time put this suggestion in his book The Golden Bubble of the Arabian Gulf. His suggestion was then disseminated by the BBC, to find its way to a nationalist Arab audience. In Iran, this continues to be seen as an act of anti-Iranianism by Arabs. Since then the disputed over the name of the gulf has been one of the most heated discussions and among Iranians it is considered to be a sign of Arabs dislike of them.

Another aspect of this dispute aside from the naming of the Persian Gulf can be seen in cultural relations between Iran and the Arab states. One notable example was the 2002 World Cup qualifiers. Bahrain, which had no hopes of qualifying, managed to upset the group top-seed Iran 3-1 in their home turf. What was interesting was that a victory for Bahrain would not qualify Bahrain but would eliminate Iran and instead enable runner-up Saudi Arabia (which had lost to Iran) to qualify.

Iranian viewers were stunned when Bahraini fans and players after the game started waving the flag of Saudi Arabia (instead of their own national flag) declaring their victory over Iran as a "gift" to Saudi Arabia. [20] Riots broke out in Tehran [21] and angry racial exchanges broke out over the internet with Iranians accusing Bahrainis of being a sell-out, and playing for the Saudis instead of playing for themselves [22]. Numerous petitions and protests to the Asian Football Confederation followed in the succeeding months.[23]

Claims of Arab historical revisionism

Another point of friction that often stirs much animosity is the ongoing wave by some Arab authors and historians that continue to claim Persian scientists as Arab in their writings. For example, Ahmed al-Jabbar, the Algerian ex-Minister of Culture, in his book "the history of Arabic knowledge", has a list of 150 "Arab" historians such as Jamshid Kashani that have been Arabized as "al-Kashani", with no credit whatsoever given even to the name "Persia" or "Iran". On April 22 2006, in a lecture organized by L'Institut du Monde Arabe in Paris on the same topic, Jabbar's lecture was met with stiff criticism by Persian protesters among the audience. The event has led to protests in the Iranian press.

Other Arab states

Some Arab states show more hostility to Iran than to even Israel. Within Saudi Arabia for example, anti-Iranian rhetoric is openly gathering strength. As an example, al-Salafi magazine, quoted in The New York Times: "Iran has become more dangerous than Israel itself. The Iranian revolution has come to renew the Persian presence in our region. This is the real clash of civilisations."

In January 2007, Saudi Arabia's King Abdullah said that attempts to convert Muslim Sunnis to the Shiite branch of Islam will not succeed, and that Sunnis would always make up the majority of the world Muslims. Although Abdullah did not mention Iran by name, his comments appeared aimed at easing Arab concerns over the Persian Shiite nation's growing influence in the Middle East. "We are following up on this matter and we are aware of the dimensions of spreading Shiism and where it has reached," Abdullah told the Kuwaiti Al-Siyassah daily. "However, we believe that this process will not achieve its goal because the majority of Sunni Muslims will never change their faith," he added. Ultimately, "the majority of Muslims seem immune to any attempts by other sects to penetrate it (Sunnism) or diminish its historical power." While there have been no specific examples of Iranians trying to convert Sunnis, Arabs fear such conversions would accompany Iran's growing powers.

In the United States

The November 1979 Iranian hostage crisis of the U.S. embassy in Tehran precipitated a wave of anti-Iranian sentiment in the United States, directed both against the new Islamic regime and Iranian nationals and immigrants. And even though such sentiments gradually declined after the release of the hostages at the start of 1981, "they flare up every time the Iranian regime engages in an allegedly anti-American activity". In response, many non-Persian Iranian immigrants to the U.S. (such as Armenian-Iranians and Bahá'ís) have distanced themselves from their nationality and instead identify primarily on the basis of their ethnic or religious affiliations.

See also

• Greater Iran
• Iranology
• Anti-Arabism
• Iran-Arab relations
• Islamic conquest of Persia
• 1987 massacre of Iranian pilgrims
• Iranian Embassy Siege by Iraqi terrorists
• Mawali
• List of anti-ethnic and anti-national terms
• Ajam
• Three Whom God Should Not Have Created: Persians, Jews, and Flies

Links

• More muslim than others?
• Baztab Daily Paper: "$10 million budget given to al-Qua'eda for destablizing Khuzestan (in Persian)
• Baztab reports on Al-Jazeera broadcasting fabricated lies to urge Arabs in Iran to uprise (in Persian)
• Islam and Iran: A historical study of mutual services
• What is the Shu'ubiyah movement? (in Persian)
• Pan Arabists confrontation with Iran (in English) (in Persian)
• How Arabs demonize Iranians in their textbooks. This is a translated excerpt in Persian of (the Arab) Tallal Etrisi's work in: Arab-Iranian Relations, edited by: Khair El-Din Haseeb. 1998. ISBN 1-86064-156-3 [24]
• Iranian-American Student Abused By UCLA UCPD With Tazer GUN(by BBC Persian)
• Culture and attitudes of Iranians (BBC persian)
• "Anti-Iranianism and the Persian language identity of the Tajiks"(in Persian)